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What Is Ad-Da'watus-Salafiyyah?

Shaikh Saalih bin 'Abdil-'Azeez Aali Shaikh said,

"There is no such thing as ”study time” for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge." ~ Al-Manhajiyyah fee Talabil-'Ilm"

Sunday, September 11, 2016

In Recent times, it has become commonplace among women to wear what is known as the niqaab. But the strange thing is not wearing of the niqaab, but the manner in which women wear it. At first, nothing of the face could be seen except the eyes. Then the eyeholes in the niqab began to get wider, little by little, so part of the face could be seen along with the eyes, which attracts fitnah, especially since may women apply kohl to their eyes when they wear it. When they are questioned about this matter, they cite it has justification that fact that Your Eminence has ruled that the fundamental principle in this matter is permissibility . We would appreciate clarification of this matter in a detailed manner.There is no doubt that the niqab was commonly used by the women during the time of the Prophet , as made clear by the hadeeth of the Prophet regarding the women inn a state of Ihram, in which he said,"She should not wear the niqaab..." (Bukhari in His Saheeh 1838)This proves that it was their custom to wear the niqab, But in our time, we do not rule it to be permissible; on the contrary, we consider that it is forbidden. This is because it has become a means, by widening the eyeholes, to expose part of the face, in a manner which is not permissible. This is something that is commonly seen. For this reason we do not permit any women to wear the niqab in our time; on the contrary , we consider that it is absolutely forbidden and that a women should fear Lord in this matter and avoid wearing the niqab, because this is a means of opening up a door to wickedness, which cannot be closed once it has opened.Questions Pertaining to Family Matters In His Book The Treatise On Hijab (p.84/85)Transcribed By

Question: When a woman performs sajdatut-tilawah (the prostration of Qur'anic recitation), should she wear Hijab as she does in prayer?Answer: This depends on the difference of opinion among the scholars regarding whether or not the ruling of sajdatut-tilawah is the same as the prayer. If it is the case that it is the same as prayer, then the 'awrah' must be covered, the qiblah must be faced and the person must be in a state of ritual purification. But if we have the view that it is simply a prostration and that it does not necessitate the same conditions as the prayer, then it is not a condition. In that case, a woman does not need to wear Hijab, as she does in the prayer, or even have wudu. However, there is no doubt that it would be more appropriate to act on the first opinion and not perform sajdah, unless one's wudu is valid, for both men and women, and to ensure that they are covering that which should be covered during the prayer.

Questions Pertaining To Family Matters Shaykh Uthaymeen in his Book The Treatise On Hijab (p.112/113)Transcribed By

Saturday, September 10, 2016

The Da'wah means that people should once again understand the religion in this present era in the same way the former Muslims used to understand it, throwing innovation and superstitions that have no basis in the religion behind their backs, while running after the great Unity of Islam, the unity whose bricks of its pillar is based on accomplishing Tawheed and calling out for it with La Illaha Ill Allah Muhammad Rasuulullah (i.e; there is no deity worthy of worship but Allah in truth and that Muhammad is the Messenger of Allah).

It is for the sake of accomplishing Tawheed that the messengers were sent and the Divine Books were revealed. And by accomplishing the phrase of sincerity we will be able to formulate a strong nation that has its leadership and its immunity, by the permission of Allah (e.g; a nation that will command the good and forbid the evil and believe in Allah Alone). That is the nation meant by the verse in Surah Al-Hajj:

"Verily, Allah will help those who help His (Cause), Truly, Allah is All-Strong, All Mighty".

"Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat-as-Salat. (i.e to perform the five compulsory congregational Salat (prayers) (the males in masjids) to pay Zakat and they enjoin Al-Ma'ruf (i.e Islamic Monotheism and all that Islam orders one to do), and forbid al-Munkar (i,e disbelief, polytheism and all that Islam has forbidden) (i,e they make the Qur'an as the law of their country in all spheres of life). And with Allah rests the end of (all) matters" (of creatures).

These centres are striving hard with the call of Abdul Wahhab in formulating the like of this Ummah. They have condemned Jaahiliyyah totally and strictly without flattery or blandishment. And they are frankly in this subject matter than any other call in this present day. That is why their call has a lot of enemies from the day it started till now. But even with that, it has reached to a limit that it is not expected from it. Rather the books of the Daa'iyyah Muhammad Ibn Abdul Wahhab (Rahimahullah), and his letters are extended all over the world in a range of languages. And the amazing thing about these books is that, it sometimes be in the hands of people who hate it due to what is being transferred to them from biased propagandists . But as soon as they have studied them and understand them they crave after them, love them and seek more from the.

The Problems Of The Da'wah And The Du'aat In The Present Era By Shaykh Muhammad Amaana Ibn Ali Al-Jaami (p.82/84)

Question, We know the men will have wives, Hoor al-'een, in Paradise. But what about the Woman in Paradise, will they have husbands or not?Answer: Allah, the Glorified and Almighty , says regarding the pleasures of Paradise:"...Therein you shall have all that your inner-selves desire, and therein you shall have all for which you ask. An entertainment from (Allah) the Oft-Forgiving, Most Merciful."(Qur'an 41:31-32)Also, He, the Almighty, says:""...There will be in it all that the inner-selves could desire and all that eyes could delight in and you will abide therein forever." (Qur'an 43:71)It is known that marriage is one of the most desired things for the inner-selves and thus it will also happen in Paradise for its inhabitants, both male and female. As for the woman, Allah, the Glorified and Almighty, will get her married in Paradise to whoever she was married to in this world, as He, the Almighty, says:"Our Lord, and make them enter the Paradise which you have promised them and to the righteous among their fathers, their wives and their offspring..." (Qur'an 40:8)If it so happens that a woman had two husbands in this world (Say for example, the first died and the she remarried), then she will be given the choice to choose between them in Paradise. And if a woman never got married in this world, then Allah, the Exalted, will get her married to someone who will be the delight of her eyes (i,e she will be pleased with him) in Paradise.Thus the pleasures in Paradise are not restricted to men but rather for men and women. And among these pleasures in marriage. However, one might say that Allah, the Exalted, mentione Hoor al-'een who are the wives and did not mention husbands for women. So on this, we say that He mentioned wives for the husbands because it is the husband who seeks and desires.Fatawa: Eseential Rulings For Every Muslim Woman (p.268/267 Shaykh UthaymeenTranscribed By

Question: For a long time, I used to pray without the Hijab because I did not know about its obligation when praying. So is it necessary upon me now to repeat all those prayers knowing that it was during a period of almost six years or more, including the voluntary prayers?Answer: If the situation is as been mentioned, wherein you were ignorant regarding what have been covered during the prayer, then you do not have to repeat the prayers you prayed during that time. What you have to do now is to make repentance to Allah of that and you should increase the performance of good deeds. This is based on the saying of Allah, the Exalted;"And verily, I am indeed forgiving to him who repents, believes and dos righteous good deeds, and then remains constant in doing them (till his death)." Qur'an: 20:82Essential Rulings For Every Muslim Woman (p.123)The Permanent Commitee for Research and VerdictsTranscribed By

Question: Who is most preferable when it comes to washing a woman's body? Is it allowed for a disbeliever to wash a Muslim's body? And regarding placing a woman in her grave, it is a condition that the person doing it be some close relative of the woman or is it allowed for any person to do this job? Are the people who work in the graveyard allowed to place the woman in the grave?Answer: The washing of a woman's body should be done by the closest to her, then the closest after them and so on, among the female relatives who know how to wash the body. However, it is permissible for any Muslim woman who knows how to wash a dead body to perform the duty (of washing another woman) even if she is not her close relative. Similarly, it is allowed for her husband to wash his wife's body and for a wife to wash her husband's body.As regards to a disbeliever washing a Muslim's body, then it is not allowed since the act of washing a dead body is considered as an act of worship, and acts of worship are not valid if performed by a disbeliever.With regard to the third issue in the question: who should place a woman in her grave? The answer is that any Muslim who knows how to place the body in the grave can perform the duty, even if he is not her mahram.

Fatwa 'Essential Rulings For Every Muslim Woman by the Permanent Committee for Research and Verdicts (p147/148)Transcribed By

Sunday, August 21, 2016

Question: These days we find that there are different kinds of tournaments. In some tournaments, every team pays a fee which goes into a "pot" and the winning team takes all that is in the "pot." In other tournaments, all teams pay except for one, and again, the winning team gets all of the money, or at least some of the money, with the second and third place teams getting the rest. And then there are sporting competitions, wherein the different competitors pay absolutely no fee, with an outside entity paying for the prizes that go to the winners and runners-ups. Which of these are permitted in Islam?

Answer:When an outside entity, i.e not one of the competitors, pays for the prize that goes to the winners of a tournament, then this does not fall under the category of gambling which is forbidden. But if a competition consists of two teams or more, with each team paying a fee, and with the total amount going to the winners, then this is a form of the gambling which is unlawful, as Allah Almighty said:"O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab (stone altars), and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan's handiwork. So avoid that in order that you may be successful." (Al -Ma'idah 5;90)The third kind of competition you mentioned- wherein one team does not pay a fee-is permissible in three kinds of sports only: archery, camel racing, and horse racing. These are permissible because they all involve skills needed for Jihad. The Messenger of Allah said,"There is no competition except in three: archery, camel racing and horse racing.!(Abu Dawood 2574, At -Trimidhi no, 1700 and An-Nasai' no,3616Fatawa Islamiyah Shaykh Uthaymeen (p.258/259)Transcribed By

Thursday, May 26, 2016

Question: A man from our city who adhered to the precepts of the religion suffered from a mental disorder . Some people said that he became sick because of the religion . And because of what he heard from the people , he shaved his beard and he no longer prays regularly. Is it permissible to say that he became sick because of his adherence to the regulations of the religion? And when a person says something like this, is he a disbeliever?

Answer: Adherence to the religion is not the cause of any sickness; rather, it is the cause of all that is good in this world and in the hereafter. It is not allowed for anyone to follow those who are foolish if they say things similar to this. It is not allowed for him to shave his beard, to trim it, or to stay away from prayer in congregation . It is incumbent upon him to remain steadfast upon the truth, and to stay away from all of what Allah prohibited him from and His Messenger (Sallallahu alayhi wa Sallam), and being wary of what angers Allah and causes His punishment , Allah Almighty said"And whosoever obeys Allah and His Messenger will be admitted to Gardens under which rivers flow (in Paradise), to able therein, and that will be the great success. And whoever disobeys Allah and His Messenger , and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment." (An-Nisa' 4:13-14)He also said:"Whoever fears Allah and keeps his duty to Him, He shall make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.(At-Talaq 64:2-3)And:"Whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him."(At-Talaq 65:4)As for the one who said that the illness, that struck him was because of his adherence to the religion, then this person is ignorant. It is required to reprimand him and he must be taught that adherence to the religion only results in good, and that when a Muslim suffers from something that distresses him, this only means that his sins and mistakes are being atoned for. As for calling such a person a disbeliever ; this question requires a detailed answer to find this topic you can look at apostasy in the Books of Islam Jurisprudence. Shaykh Ibn Baaz (Faraway Islamiyyah: 309/312Transcribed by

Friday, May 13, 2016

Translators note: The audio is present in Arabic for those who desire the word for word.

http://sahab.net/forums/showthread.php?t=347406

Questioner: It has been reiterated by some of those with us here in Riyadh that you have refuted some of the various movements.

Sheikh Rabee: Some of the what?

Questioner: Some of the various movements

Sheikh Rabee: Yes.

Questioner: Refuted them with speech and written works, so did you advise them before you refuted them?

Sheikh Rabee: This is something which is known, it is well known that I give advice, such that the Haddadis consider this to be blameworthy and (they consider this to be) tamyee; may ALLAH fight them. By ALLAH, we do not do this except in order to protect the Salafis, By ALLAH I dont want for a hair of a Salafi to fall, if a person attributes himself to the minhaj of the Salafi and he says, Im Salafi and he associates with the Salafis and then he falls into a mistake, even something major, I am not quiet about it and all praises belong to ALLAH, I advise him, verbally and written to the best of my ability. So the first person I advised was Abdur Rahman Abdul Khaliq, I advised him and the Muslim Brotherhood.

The Muslim Brotherhood, I used to advise them just like ibn Taymia used to advise all of the different groups. I used to advise them and advise them, and then I saw that they would not accept anything and they did not want to change, so it was finished. We left them, and we began to write about their Sheiks, those whom had died and their beliefs had begun to spread and groups began to form around them. And there was no other possibility except for us to make clear what they were upon. And this was done as sincerity for ALLAH and for His book and to protect the Salafi youth and to protect their intellect and their aqeedah and their minhaj; to protect them from this invading thought.

Abdur Rahman Abdul Khaliq was my colleague he and I were on the same seat for four years, may ALLAH bless you. And he was with us and with the Scholars and like this and he was Salafi. And all that the Muslim has is what is apparent I dont know what this man conceals, what was apparent was Salafiya to us.

He went to Kuwait, may ALLAH bless you, and good things were heard about him, and we encouraged him and we were pleased with his students. But we only felt that he had some Ikhwani thoughts in his minhaj and in his writings. So I wrote to him some advice, I wrote for him two booklets each one containing five pages explaining in detail the mistakes that he had fallen into.

He came to Medina; and he never came one time except that I would go to him at his brothers house and advise him, and I would take him to my house and advise him, and I would take him in the car and advise him; and I would make clear to him the dangers of the minhaj that he was treading upon. And I would strike for him examples of the people who used to be upon Salafiya but when they entered into politics they deviated and the end result of their students is that they became secularist as a result of them being preoccupied and engrossed in politics; may ALLAH bless you.

And I advised him, and I advised him, and he is younger than me. And I received from him respect and appreciation and it was as though he was going to accept my view, but I noticed that he was following a specific path. I was patient many long years continuing in the advice. And his students and his friends would come to me and say, Be patient with him and advise him, it will not be a problem.

And I dont seek division, but when it reached the level that he began to insult the Scholars; Blind, kneeling upon the chest of the Umma, may ALLAH bless you. He would praise the different groups, and he saw that entering into these groups was jihad, and that increasing these groups was from jihad, etc. And he would insult the Salafi Minhaj, and he would say this Salafiya is blind following and that it is not worth anything. And he would ridicule, and ridicule and he would say the Scholars dont have with them anything of knowledge except for the peel, (Meaning they dont have the core or the essence of the knowledge) and they dont have with them any Tawheed except what they knew from Sheik Islam Muhammad bin Abdul Wahab, and this Salafiya is blind following, blindness, etc.

Reviling, Defaming the Salafi Minhaj and its Scholars. Something like this one can not be quiet about, once it reaches this level and it becomes public and fitna. So I wrote a refutation against him, a strong refutation. He replied to me with lies. By ALLAH he doesnt refute me except with lies and deceit. So I refuted him a second time and a third time.

Al Haddad, I advised him, Bashmeel, I advised him, Fareed, I advised him. I sat with them and I advised them. By ALLAH, I was devoted to keeping them from leaving the Salafi Minhaj.

Al Haddad, I advised him, Bashmeel, I advised him, Fareed, I advised him. I sat with them and I advised them. By ALLAH, I was devoted to keeping them from leaving the Salafi Minhaj, but they refused everything except defiance, kharooj and foolishness; may ALLAH bless you. Some of the people refuted Al Haddad and he attacked with his grief and affliction and lies, his fabrications. And he travels on a path; by ALLAH it resembles the path of Sadams destruction of the (oil) wells in Kuwait, he sets the books afire and sets its people on fire with his lies and wickedness. May ALLAH bless you.

Salman In the issue of The victorious group I wrote my book and sent it to him with Ahmad, Ahmad Al Abeed; I was his supervisor when he was going for his masters at the Islamic university. And another one from the Emirates, from Sharjah I forget his name. I sent my book to him and they put it in the hand of Salman.

And I waited for a year and a half; seeking to obtain from him an answer either by phone or by letter or by way of another person. I did not receive an answer from him. I didnt print my entire book Im waiting; seeking to cut off the fitna, seeking harmony and seeking to unite and hoping for his return to the truth and for him to leave alone those things. I refuted him in the issue of The victorious group and concerning a number of his books, telling him he made mistakes here and here and here, and here is a dangerous mistake; may ALLAH bless you. And he portrayed Ahlus Sunna and the people of hadith with a very evil portrayal, saying that they dont enjoin the good and they dont forbid the evil etc, etc. diminishing them. So I refuted him, with knowledge and with the proof and then I waited for an answer, but I didnt receive an answer from him.

I told them to print the book (The book refuting Salman); so they went and began to threaten the owner of Dar Sahab, because hes Egyptian. They sent some people to threaten him about printing the book, they sent some officers.

He called me crying saying they sent some officers; they sent one from the organization threatening me. I said to him dont be afraid, never, dont believe them; go print the book. Then he went and printed the book.

Then they came to me saying, oh Sheikh look, were brothers were not dividing. I said to them, let Salman pronounce his return to the truth now and I will burn my book, and if not then I shall put it back out. He didnt do anything, so I said, spread the book spread the book.

Bakr Abi Zaid, I advised him, may ALLAH bless you. I called him myself.

Bakr Abi Zaid, I advised him, may ALLAH bless you. I called him myself and I said to him, Oh Sheik before this (Giving a prelude to the advice) I advised him and there was a prelude to the advice and there was patience with him.

And the people were saying, Refute him. And I refused and I would say, He is our brother, we will be patient, and we will excuse him. And when his book appeared, whats the name of it? Classification of the people between doubt and certainty, the Hizbees published this book and they rejoiced over it and they spread it against the people of Medina.

I called him and I said, Oh Sheikh Bakr this book was put out against us. He said, I swear by ALLAH I did not write this against you. And you, I swear by ALLAH, I am at your service. I swear by ALLAH I did not intend you. I said to him, Did you intend the Haddadees? He said to me, Yes. He said this to me in his office in Taif.

I said to him may ALLAH reward you with good, write two lines for the people, may ALLAH bless you. Say to them, I swear by ALLAH I did not intend our brothers in Medina. I say to him, and its said now that you are defending the Hizbees. He said, I swear by ALLAH I did not intend except to defend Sheikh bin Baz and his brothers.

I said to him, write another line. Write two lines only, saying that you did not intend the people of Medina. And that you were only defending the Scholars like Sheikh Bin Baz and his brothers. Then leave the people to spread this. He said to me, agreed.

I waited and waited, and I waited for a period of time and nothing came to us. The people were contacting the youth from here and from there and they were spreading the book. The Salafis were being burned, I said no, we will be patient, he is our brother we will be patient. And he promised (to do) a retraction since (the month of) Muharam approximately until Ramadan. When there appeared some papers from him that were being spread, they were being spread may ALLAH bless you. They were being passed out in Ramadan during the last ten days, they spread it against the Salafis, and may ALLAH bless you.

I called him; I said oh Sheikh Bakr, he said yes. I said I have with me four papers (I dont know I forgot now, maybe four papers). I have in front of me papers with your signature on them and they contain oppression of the Salafis, and they contain this and that. And they contain a defense of Sayid Qutb with falsehood.

I want to know, and your name is on it, if it is from you oh Sheikh Bakr, I request from you an apology, and if it is from other than you then I request that you free yourself from it. He said, I swear by ALLAH they want to divide the brothers, they are corruption makers, they are oppressive; and he began to criticize them.

I said to him, all of that is just talk and its of no use, either you apologize oh Sheikh Bakr or you free yourself from it if it is not from you; may ALLAH bless you. He said to me, and I dont remember exactly what it was but the meaning was, give me an expectation. I said you have two weeks, because the affair is very dangerous.

I began to write that same night, if he apologizes then all praises belong to ALLAH, if not then I will distribute my refutation.

(Someone) said to (Sheikh Rabee) what is your view if I go to Sheikh Bakr Abi Zaid and request an apology from him? I said, go to him, may Allah reward you. I swear by Allah I am not eager to spread this refutation, and it is a very strong refutation, extremely forceful. I said to him I swear by Allah I am not eager to spread this refutation; you can speak two words and it will be enough, I will burn the book.

So he went and sat with him for two and a half hours, then he returned to me happy saying, He promised me that he was going to write something and apologize. I sat and waited; nothing (happen). The People said, oh our brother spread your book, these pages he wrote are spreading throughout the world; with falsehood. And we have very limited publishing capabilities just one copy that is print quality in the Emirates and I was sent some cartons of books, I stopped the book.

I had (Sheikh) Fawzan mediate for a year; nothing (happen) (Sheikh) Luhaidan mediated for a year; nothing. (Sheikh) Sadlan mediated no response. I was forced to publish the book but with very narrow limits, very narrow limits.

Thursday, May 12, 2016

Chapter 122. Sitting On Chairs5379: It was narrated that Humaid bin Hilal said: " Abu Rifa'ah said: 'I came to the Messenger of Allah (Sallallahu alayhi wa Sallam) while he was delivering a Khutbah, and said:"O Messenger of Allah a stranger has come to ask about his religion, for he does not know what his religion is." The Messenger of Allah (Sallallahu alayhi wa Sallam) stopped delivering his Khutbah and turned to me. A chair was brought, and I think it legs were of iron. The Messenger of Allah (Sallallahu alayhi wa Sallam) sat down on it and started to teach me what Allah has taught him, then he went and completed his Khutbah." (Sahih)Comments:1. The purpose of the chapter is that sitting on a chair while their people are seated on the ground is not prohibited, if there was a need to do so. For instance, delivering a discourse or sermon so people could easily see the sermon-giver while hearing him. Even otherwise, sitting on a chair does not imply pride or vain conceit.2. This narration proves Allah's Messenger (Sallallahu alayhi wa Sallam) affection and gracefulness to the zenith of their perfection. He left his place and went forth to reach out to an unknown poor person.The Book of Adornment from Sunan An-Nisa'i (p.192) Vol 6Transcribed By